{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"ISA","commentaryId":"jamieson-fausset-brown","name":"Isaiah","commonName":"Isaiah","introduction":"ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; Kg2 21:16; Heb 11:37). Ch2 32:32 seems to imply that Isaiah survived Hezekiah; but \"first and last\" is not added, as in Ch2 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.\n\nHis WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.\n\nHis CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, \"the remnant shall return\" [Isa 7:3, Margin], and Maher-shalal-hash-baz, \"speeding to the spoil, he hasteth to the prey\" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.\n\nHis GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.\n\nHis HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, Ch2 26:22; also of Hezekiah, Ch2 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.\n\nThe INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, \"concerning Judah and Jerusalem\" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, \"concerning Israel\" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. \"The Holy One of Israel,\" occurring but three times elsewhere in the Old Testament [Kg2 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 (\"comforted\"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.\n\nThe DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies \"veiled historical descriptions,\" recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.\n\nRationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.\n\nThe USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who \"calls the things that are not as though they were.\" Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.\n\nThe CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.\n\nHis SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.\n\nOf VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).\n\nThe VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, \"to be called\" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: \"the remnant of olive trees,\" &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.\n\nThe CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.\n\nThe EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: \"He is not so much a prophet as an evangelist.\" Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.\n\nHis STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.\n\nThe FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.\n\nJUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently. \n\n\n\nNext: Isaiah Chapter 1\n\n","order":23,"numberOfChapters":66,"sha256":"05afbc35163ce25bd06467062226b36d66e6285d8ca85b4815540db57d9466be","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":1},"lastChapterNumber":66,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/66.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":66},"totalNumberOfVerses":1200},"chapter":{"number":51,"content":[{"type":"verse","number":2,"content":["alone--translate, \"I called him when he was but one\" (Eze 33:24). The argument is: the same God who had so blessed \"one\" individual, as to become a mighty nation (Gen 12:1; Gen 22:7), can also increase and bless the small remnant of Israel, both that left in the Babylonish captivity, and that left in the present and latter days (Zac 14:2); \"the residue\" (Isa 13:8-9).\n\n"]},{"type":"verse","number":3,"content":["For--See for the argument, see on Isa 51:2. \n\nthe garden of the Lord--restoration of the primeval paradise (Gen 2:8; Eze 28:13; Rev 2:7). \n\nmelody--Hebrew, \"psalm.\" God's praises shall again be heard.\n\n"]},{"type":"verse","number":4,"content":["my people--the Jews. This reading is better than that of GESENIUS: \"O peoples . . . nations,\" namely, the Gentiles. The Jews are called on to hear and rejoice in the extension of the true religion to the nations; for, at the first preaching of the Gospel, as in the final age to come, it was from Jerusalem that the gospel law was, and is, to go forth (Isa 2:3). \n\nlaw . . . judgment--the gospel dispensation and institutions (Isa 42:1, \"judgment\"). \n\nmake . . . to rest--establish firmly; found. \n\nlight, &c.-- (Isa 42:6).\n\n"]},{"type":"verse","number":5,"content":["righteousness . . . near--that is, faithful fulfilment of the promised deliverance, answering to \"salvation\" in the parallel clause (Isa 46:13; Isa 56:1; Rom 10:8-9). Ye follow after \"righteousness\"; seek it therefore, from Me, and you will not have far to go for it (Isa 51:1). \n\narms--put for Himself; I by My might. \n\njudge-- (Isa 2:3-4; Psa 98:9). \n\nisles, &c.-- (Isa 60:9). \n\narm-- (Rom 1:16), \"the power of God unto (the Gentiles as well as the Jews) salvation.\"\n\n"]},{"type":"verse","number":6,"content":["(Isa 40:6, Isa 40:8; Psa 102:26; Heb 1:11-12). \n\nvanish away--literally, \"shall be torn asunder,\" as a garment [MAURER]; which accords with the context. \n\nin like manner--But GESENIUS, \"Like a gnat\"; like the smallest and vilest insect. JEROME translates, as English Version, and infers that \"in like manner\" as man, the heavens (that is, the sky) and earth are not to be annihilated, but changed for the better (Isa 65:17). \n\nrighteousness--My faithfully fulfilled promise (see on Isa 51:5).\n\n"]},{"type":"verse","number":7,"content":["know righteousness--(See on Isa 51:1).\n\n"]},{"type":"verse","number":8,"content":["(See on Isa 50:9; Job 4:18-20). Not that the moth eats men up, but they shall be destroyed by as insignificant instrumentality as the moth that eats a garment.\n\n"]},{"type":"verse","number":9,"content":["Impassioned prayer of the exiled Jews. \n\nancient days-- (Psa 44:1). \n\nRahab--poetical name for Egypt (see on Isa 30:7). \n\ndragon--Hebrew, tannin. The crocodile, an emblem of Egypt, as represented on coins struck after the conquest of Egypt by Augustus; or rather here, \"its king,\" Pharaoh (see on Isa 27:1; Psa 74:13-14; Eze 32:2, Margin; Eze 29:3).\n\n"]},{"type":"verse","number":10,"content":["it--the arm. \n\nArt not Thou the same Almighty power that . . . ? dried the sea--the Red Sea (Isa 43:16; Exo 14:21).\n\n"]},{"type":"verse","number":11,"content":["(Isa 35:10). \n\nTherefore--assurance of faith; or else the answer of Jehovah corresponding to their prayer. As surely as God redeemed Israel out of Egypt, He shall redeem them from Babylon, both the literal in the age following, and mystical in the last ages (Rev 18:20-21). There shall be a second exodus (Isa 11:11-16; Isa 27:12-13). \n\nsinging--image from the custom of singing on a journey when a caravan is passing along the extended plains in the East. \n\neverlasting joy-- (Jde 1:24). \n\nsorrow . . . flee away-- (Rev 21:4).\n\n"]},{"type":"verse","number":12,"content":["comforteth-- (Isa 51:3; Isa 40:1). \n\nthou--Zion. \n\nson of man--frail and dying as his parent Adam. \n\nbe made as grass--wither as grass (Isa 40:6-7).\n\n"]},{"type":"verse","number":13,"content":["(Isa 40:12, Isa 40:26, Isa 40:28), the same argument of comfort drawn from the omnipotence of the Creator. \n\nas if . . . ready, &c.--literally, \"when he directs,\" namely, his arrow, to destroy (Psa 21:12; Psa 7:13; Psa 11:2) [MAURER].\n\n"]},{"type":"verse","number":14,"content":["captive exile--literally, one bowed down as a captive (Isa 10:4) [MAURER]. The scene is primarily Babylon, and the time near the close of the captivity. Secondarily, and antitypically, the mystical Babylon, the last enemy of Israel and the Church, in which they have long suffered, but from which they are to be gloriously delivered. \n\npit--such as were many of the ancient dungeons (compare Jer 38:6, Jer 38:11, Jer 38:13; Gen 37:20). \n\nnor . . . bread . . . fail-- (Isa 33:16; Jer 37:21).\n\n"]},{"type":"verse","number":15,"content":["divided . . . sea--the Red Sea. The same Hebrew word as \"make to rest\" (Isa 51:4). Rather, \"that terrify the sea,\" that is, restrain it by My rebuke, \"when its waves roar\" [GESENIUS]. The Hebrew favors MAURER, \"that terrify the sea so that the waves roar.\" The sense favors GESENIUS (Jer 5:22; Jer 31:35), or English Version (Isa 51:9-10, which favors the special reference to the exodus from Egypt).\n\n"]},{"type":"verse","number":16,"content":["Addressed to Israel, embodied in \"the servant of Jehovah\" (Isa 42:1), Messiah, its ideal and representative Head, through whom the elect remnant is to be restored. \n\nput my words in thy mouth--true of Israel, the depository of true religion, but fully realized only in Israel's Head and antitype, Messiah (Isa 49:2; Isa 50:4-5; Isa 59:21; Deu 18:18; Joh 3:34). \n\ncovered . . . in . . . shadow of . . . hand--protected thee (see on Isa 49:2). \n\nplant--rather, \"fix\" as a tabernacle; so it ought to be rendered (Dan 11:45). The \"new creation,\" now going on in the spiritual world by the Gospel (Eph 2:10), and hereafter to be extended to the visible world, is meant (Isa 65:17; Isa 66:22; compare Isa 13:13; Pe2 3:10-13). \n\nZion--Its restoration is a leading part in the new creation to come (Isa 65:17, Isa 65:19).\n\n"]},{"type":"verse","number":17,"content":["Awake, awake, stand up, O Jerusalem, &c.-- (Isa 52:1). \n\ndrunk--Jehovah's wrath is compared to an intoxicating draught because it confounds the sufferer under it, and makes him fall (Job 21:20; Psa 60:3; Psa 75:8; Jer 25:15-16; Jer 49:12; Zac 12:2; Rev 14:10); (\"poured out without mixture\"; rather, \"the pure wine juice mixed with intoxicating drugs\"). \n\nof trembling--which produced trembling or intoxication. \n\nwrung . . . out--drained the last drop out; the dregs were the sediments from various substances, as honey, dates, and drugs, put into the wine to increase the strength and sweetness.\n\n"]},{"type":"verse","number":18,"content":["Following up the image in Isa 51:17, intoxicated and confused by the cup of God's anger, she has none to guide her in her helpless state; she has not yet awakened out of the sleep caused by that draught. This cannot apply to the Babylonish captivity; for in it they had Ezekiel and Daniel, Ezra and Nehemiah, as \"guides,\" and soon awoke out of that sleep; but it applies to the Jews now, and will be still more applicable in their coming oppression by Antichrist.\n\n"]},{"type":"verse","number":19,"content":["two--classes of evils, for he enumerates four, namely, desolation and destruction to the land and state; famine and the sword to the people. \n\nwho shall be sorry for thee--so as to give thee effectual relief: as the parallel clause, \"By whom shall I comfort thee?\" shows (Lam 2:11-13).\n\n"]},{"type":"verse","number":20,"content":["head of all . . . streets-- (Lam 2:19; Lam 4:1). \n\nwild bull--rather, \"oryx\" [JEROME], or gazelle [GESENIUS], or wild goat [BOCHART]; commonly in the East taken in a net, of a wide sweep, into which the beasts were hunted together. The streets of cities in the East often have gates, which are closed at night; a person wishing to escape would be stopped by them and caught, as a wild animal in a net.\n\n"]},{"type":"verse","number":21,"content":["drunken . . . not with wine-- (Isa 29:9; compare Isa 51:17, Isa 51:20, here; Lam 3:15).\n\n"]},{"type":"verse","number":22,"content":["pleadeth . . . cause-- (Psa 35:1; Jer 50:34; Mic 7:9). \n\nno more drink it-- (Isa 54:7-9). This cannot apply to Israel after the return from Babylon, but only to them after their final restoration.\n\n"]},{"type":"verse","number":23,"content":["(Isa 49:26; Jer 25:15-29; Zac 12:2). \n\nBow down that . . . go over--Conquerors often literally trod on the necks of conquered kings, as Sapor of Persia did to the Roman emperor Valerian (Jos 10:24; Psa 18:40; Psa 66:11-12).\n\nZion long in bondage (Isa 51:17-20) is called to put on beautiful garments appropriate to its future prosperity.\n\n\n\n\nNext: Isaiah Chapter 52\n\n"]}],"introduction":"ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)\n\nme--the God of your fathers. \n\nye . . . follow after righteousness--the godly portion of the nation; Isa 51:7 shows this (Pro 15:9; Ti1 6:11). \"Ye follow righteousness,\" seek it therefore from Me, who \"bring it near,\" and that a righteousness \"not about to be abolished\" (Isa 51:6-7); look to Abraham, your father (Isa 51:2), as a sample of how righteousness before Me is to be obtained; I, the same God who blessed him, will bless you at last (Isa 51:3); therefore trust in Me, and fear not man's opposition (Isa 51:7-8, Isa 51:12-13). The mistake of the Jews, heretofore, has been, not in that they \"followed after righteousness,\" but in that they followed it \"by the works of the law,\" instead of \"by faith,\" as Abraham did (Rom 9:31-32; Rom 10:3-4; Rom 4:2-5). \n\nhole of . . . pit--The idea is not, as it is often quoted, the inculcation of humility, by reminding men of the fallen state from which they have been taken, but that as Abraham, the quarry, as it were (compare Isa 48:1), whence their nation was hewn, had been called out of a strange land to the inheritance of Canaan, and blessed by God, the same God is able to deliver and restore them also (compare Mat 3:9).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/51.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":51},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/52.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":52},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/50.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":50},"numberOfVerses":22}